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FOUR  PROPOSITIONS 


SUSTAINED  AGAINST  THE  CLAIMS 


OF  THE 


^metftan  ®ome  jEi^^Conarg  Sottetfi* 


By  Rev.  J.  L.  WILSON,  D.  D. 
Pastor  of  the  First  Presbyterian  Church,  Cincinnati,  Ohio, 


He  that  doetk  truth  cometh  to  the  light. — John  iii.  21. 


J^iitlatrelphfa: 

PUBUSHED  BY  WILLIAM  MOORHEAD. 

Russell  and  Martien,  Printers. 

183L' 


FOUR  PROPOSITIONS,  &c. 


The  Presbyterian  Church,  in  the  United  States  of  America, 
under  the  care  of  the  General  Assembly,  has  been,  for  several 
years,  much  disquieted  by  the  claims  and  importunities  of  a 
voluntary  association  called  '<  The  American  Home  Missionary 
Society." 

Tiiis  Association  has  no  visible  connexion  with  any  branch  of 
the  Church  of  Jesus  Christ,  being  amenable  to  no  ecclesiastical 
Body.  Had  this  society  attended  to  its  own  affairs,  and  left  the 
concerns  of  others  uninterrupted,  like  many  other  associations  of 
similar  organization,  she  might  have  enjoyed  the  patronage  of 
the  friends  of  Zion,  until  an  auxiliary  connection  with  some 
wholesome  branch,  might  have  secured  the  enjoyment  of  a  pro- 
ductive union  with  the  Tkue  Vine.  But  when,  without  afford- 
ing any  security  for  orthodoxy  or  piety,  in  her  members  or 
officers,  she  claims  the  patronage  of  the  Presbyterian  Church, 
interferes  with  lier  plans,  distracts  her  counsels,  divides  her  mem- 
bers, draws  off  her  resources  and  weakens  her  strength,  by  en- 
ticing Churches,  Presbyteries,  and  Synods,  from  their  constitu- 
tional obligations  and  plighted  faith  ;  it  becomes  as  clear  as  the 
mid-day  sun,  that  if  there  be  any  thing  in  the  doctrines,  disci- 
pline, and  Missionary  operations  of  the  Presbyterian  Church 
worth  preserving,  the  claims  and  importunities  of  the  A.  H,  M. 
Society  must  be  firmly  and  boldly  resisted.  Standing  in  my  own 
place,  under  a  deep  sense  of  duty,  I  shall  attempt,  in  opposition 
to  the  pretensions  of  this  Society,  to  sustain  the  following  propo- 
sitions : — 

I.  The  Lord  Jesus  Christ  has  committed  the  management  of 
Christian  Missions  to  his  Church. 

H.  The  Presbyterian  Church,  being  one  great  family  of  the 
Church  of  Jesus  Christ,  is,  by  her  form  of  government,  organized 
into  a  Christian  Missionary  Society. 

HI,  The  American  Home  Missionary  Society  is  not  an  eccle- 
siastical, but  a  civil  Institution. 

IV.  13y  interference  and  importunity  she  disturbs  the  peace 
and  injures  the  prosperity  of  the  Presbyterian  Church. 

The  support  of  these  jjropositions  will,  I  trust,  secure  attention 
to  a  few  remarks,  with  which  I  shall  close  this  essay. 

1st.  The  management  of  Christian  Missions  is  committed  by 
the  Lord  Jesus  Christ  to  his  Church. 

That  our  Saviour  has  erected  in  this  world  a  visible  kingdom, 
called  The  Church  of  God,  which  consists  of  all,  in  every  na- 


(  4  ) 

tion,  who  profess  and  practice  his  holy  religion  ;  and  that  this 
extended  society,  by  the  will  of  God,  is  divided  into  many  par- 
ticular Churches,  are  truths,  which  no  intelligent  Christian  can 
dispute. 

That  the  Presbyterian  Church,  under  the  care  of  the  General 
Assembly,  forms  one  great  family  of  the  kingdom  of  Jesus  Christ, 
on  earth,  and  that  her  system  of  doctrine,  form  of  worship  and 
ecclesiastical  government  are  agreeable  to  the  Holy  Scriptures, 
no  sound  Presbyterian  will  deny. 

As  the  kingdom  of  Christ  is  not  of  this  world,  so  none  of  the 
great  or  small  families  of  which  the  kingdom  is  composed  can  be 
of  this  world.  Every  one  has  professedly  come  out  from  the 
world  and  associated  together  for  godly  living,  not  according  to 
the  principles  of  worldly  policy,  but  agreeably  to  some  ecclesias- 
tical form  of  government.  To  whom  has  Christ  committed  his 
truth  ?  With  whom  has  he  left  his  ordinances  ?  For  what  society 
did  he  give  Apostles  and  Prophets  ;  Evangelists  and  Pastors  ; 
Teachers,  helps  and  governments  ?  Only  one  answer  can  be 
given  to  these  questions.     The  Church. 

After  establishing  his  kingdom,  and  taking  his  station  on  his 
holy  hill  of  Zion,  there  to  reign,  ^'  till  the  kingdom  and  the 
greatness  of  the  kingdom  under  the  whole  heaven,  shall  be  given 
to  the  saints  of  the  most  high  God,"  to  whom  did  he  commit  the 
work  and  warfare  which  were  to  subvert  the  empire  of  darkness? 
To  the  world,  or  to  the  Church?  Were  there  any  on  earth  who 
loved  his  cause,  who  honoured  his  name,  and  were  willing  to 
labour  for  the  destruction  of  Satan's  kingdom,  but  his  own  peo- 
ple? Are  they  not  the  salt  of  the  earth — the  light  of  the  world? 
And  in  speaking  of  the  conversion  of  men,  does  not  the  Apostle 
ask,  "  How  can  they  hear  without  a  preacher,  and  how  can  they 
preach  except  they  be  sent?"  Now,  admitting  and  thankfully 
owning  the  supreme  influence  of  the  Lord  of  the  harvest  in  send- 
ing labourers,  yet  I  must  ask  by  what  society  are  they  to  be  sent? 
By  the  Church,  or  by  the  world?  To  whom  did  Christ  say, 
"  Go  ye — disciple  all  nations"?  He  said  this  to  the  Church,  not 
to  the  world.  And  thus  his  people  can  say,  "  We  know  that  we 
are  of  God,  and  the  whole  world  lieth  in  wickedness."  But  to 
argue  a  subject  so  plain  is  like  burning  a  taper  to  assist  the  light 
of  a  sunbeam.  Can  any  intelligent  Christian  deny  that  Christian 
Missions  ought  to  be  conducted  by  the  Christian  Church?  Not 
one.     I  therefore  proceed  to  show, 

2d.  That  the  Presbyterian  Church  is,  by  her  form  of  govern- 
ment, organized  into  a  Christian  Missionary  Society. 

The  Presbyterian  Church  never  assumed  to  be  the  "  Church 
universal."  She  only  claims  a  place  as  one  family  in  the  visible 
kingdom  of  Jesus  Christ,  and  claiming  this  place,  holds  out  the 
hand  of  fellowship  to  other  families  of  the  same  kingdom.  All  real 
Presbyterians   are  unanimously  of  opinion — that  God  alone  is 


(         5         ) 

Lord  of  the  conscience,  and  hath  left  it  free  from  the  doctrines 
and  commandments  of  men — they  consider  the  rights  of  private 
judgment  in  matters  of  religion  as  universal  and  unalienable — 
they  declare  explicitly  the  terms  of  admission  to  their  commu- 
nion— the  qualifications  of  their  ministers  and  elders,  and  the 
whole  system  of  their  internal  government.  If  in  any  of  these 
things  they  err,  they  do  not  thereby  infringe  the  rights  of  others, 
but  only  make  a  bad  use  of  their  own  liberty.  No  one  is  com- 
pelled to  become  a  Presbyterian;  but  when  he  voluntarily  unites 
with  this  Church,  he,  undoubtedly,  professes  a  preference  for  her 
creed,  and  submission  to  her  discipline.  Presbyterians  endeavour 
to  occupy  a  middle,  and,  as  they  think,  scriptural  ground,  be- 
tween ecclesiastical  domination  and  church  democracy.  The 
government  is  in  the  people.  The  people  rule  by  representatives 
of  their  own  choice.  No  Elder  can  rule  in  a  church  unless  he 
be  chosen  by  the  people.  No  Minister  can  be  settled  over  a 
church  without  being  elected  by  the  people.  The  radical  princi- 
ple of  Presbyterian  church  government  is,  that  a  majority  shall 
govern.  Yet,  as  all  cannot  meet  in  one  place  to  deliberate  and 
vote,  the  government  is  administered  by  representatives.  In 
every  representative  government  there  is  a  voluntary  transfer  of 
power;  and  when  any  power  is  by  compact  surrendered,  it  is  of 
course  no  longer  retained.  Nor  can  a  surrendered  power  be 
again  lawfully  resumed  without  the  consent  of  those  to  whom  it 
is  transferred.  Thus  the  General  Assembly  is  the  highest  judi- 
catory in  the  Presbyterian  Church.  This  body  is  composed,  ac- 
cording to  the  form  of  government,  of  an  equal  proportion  of 
Ministers  and  Ruling  Elders,  commissioned  by  the  Presbyteries 
according  to  a  specified  ratio  or  rule  of  proportion.  Among 
other  things,  it  is  declared  that  the  General  Assembly  is  to  be  con- 
sidered the  collected  wisdom  and  united  voice  of  the  whole  Church 
— that  this  body  shall  constitute  the  bond  of  union  among  all 
the  churches — and  to  this  body  is  delegated  the  power  cf  sending 
Missions  to  any  part,  to  plant  churches,  or  supply  vacancies.  A 
Presbytery,  unable  to  supply  the  vacancies  in  its  own  bounds, 
can  ask  help  of  another  Presbytery,  or  of  a  Synod,  or  of  the 
General  Assembly — but  by  compact,  the  General  Assembly  alone 
have  the  power  to  send  Missions  to  any  part,  to  plant  churches, 
or  supply  vacancies.  To  say  that  this  power  is  delegated  by  the 
whole  Church,  and  then  to  say  that  the  several  churches  are  not 
pledged  to  sustain  the  Assembly  in  the  due  exercise  of  it,  is  to 
utter  an  absurdity  at  the  hazard  of  reputation. 

An  attempt  has  been  made  to  call  in  question,  or  rather  explain 
away  this  part  of  our  form  of  government.  And  no  wonder, 
for  it  stands  in  the  way  of  the  A.  H.  M.  Society,  and  is  an  in- 
superable  barrier  to  Presbyterians  who  are  desirous  of  becoming 
her  auxiliaries,  and  yet  see  and  feel  their  obligations  to  aid,  in 
preference,  the  General  Assembly's  Board  of  Missions, 


(  6  ) 

When,  however,  the  import  of  a  clause  in  any  form  of  govern- 
ment is  rendered  dubious  by  the  skill  of  artful  disputants,  the 
true  meaning  can  be  known  by  a  reference  to  the  uniform  prac- 
tice of  those,  who  at  first  framed  the  article,  and  then  acted  upon 
it.     At  the  first  meeting  of  the  General  Assembly,  two  Synods 
asked,  and  obtained  leave,  to  conduct  Missionary  operations  in 
their  own  bounds,  which  was  granted  with  this  restriction — They 
were  not  to  interfere  with  the  Assembly's  Missions.     In  process 
of  time  two  other  Synods  obtained  from  the  Assembly  a  similar 
license,  with  the  condition  that  they  should  make,  to  them,  their 
annual  reports.     Afterwards,  at  least  three  of  these  Synods  re- 
signed to  the  Assembly  the   business  of  conducting  Missions, 
and  the  other  passed  an  order  for  her  Presbyteries  to  organize 
the  churches  on  the  plan  of  the  Assembly's  Board  of  Missions. 
There  was  one  case,  in  which  a  Presbytery  requested  permission 
to  conduct  Missions.      This  request  was  not  granted,  and  they 
were  referred  to  the  Assembly's  plan  of  organization.     The  uni- 
form understanding  and  practice  of  the  Church  for  forty  years, 
has  settled  beyond  controversy,  the  meaning  of  that  clause  of  the 
constitution  now  under  consideration.     But  it  has  been  recently 
discovered,  that  the  General  Assembly  has  no  existence  except 
for  two  or  three  weeks  in  each  year,  while  the  members  are  hold- 
ing their  sessions!  And  as  existence  is  lost,  there  can  be  no  power 
of  conducting  Missions!    This  indeed  is  a  wonderful  discovery!! 
The  Commissioners  exist,  their  Committees  exist,  the  Clerks 
exist,  the  Board  of  Missions  exists,  the  Trustees  of  the  Assembly, 
an  incorporated  body,   with  all  the  officers  needed  for  the  trans- 
action of  business — and  all  the  power  necessary  for  receiving, 
holding,  and  managing  the  permanent  and  contingent  funds  of 
Assembly,  for  Missionary,  theological,  and  other  purposes,  can 
exist,  and  that  too  with  perpetual  succession;  and  over  all  these  a 
Moderator  exists,  who  has  constitutional  power,  on  any  extraor- 
dinary emergency,  by  his  circular,  to  convene  the  Judicatory;  and 
holds  his  office  till  another  Moderator  is  chosen,   and  then  after 
reading  the  rules  of  the  Assembly  to  his  successor,  says,  "I  resign 
my  place  and  office;"  and  yet,  strange,  passing  strange,  the  As- 
sembly does  not  exist! ! !     A  stated  and  a  permanent  Clerk,  Stand- 
ing Committees,  a  Board  of  Missions,  an  incorporated  Board  of 
Trustees,  into  whose  hands  funds  can  be  placed,  by  donation,  be- 
quest, or  otherwise,  any  day  in  the  year,  for  the  use  of  the  General 
Assembly,  all  acting  for  a  non-entity ! !     Holding  the  claim  of  this 
non-entity,  till  his  successor  is  duly  elected,  and  then  formally 
resigning  his  place  and  office! ! !    But  be  it  remembered,  that  such 
a  farce  as  this  was  never  exhibited  by  sound  Presbyterianism. 
The  theatre  on  which  this  novel  exhibition  has  been  made,  is  the 
wandering  fancy  of  the  Corresponding  Secretary  of  the  A.  H.  M. 
Society.     To  talk  of  the  General  Assembly,  being  "the  collected 
wisdom  and  united  voice  of  the  whole  Church" — to  call  this  body 


(         7         ) 

of  Commissioners,  "the  bond  of  union  among  all  our  churches" — 
to  say  in  the  Form  of  Government  that  the  General  Assembly  has 
power  <<to  decide  controversies  respecting  doctrine  and  discipline; 
to  bear  testimony  against  error — to  superintend  the  concerns  of 
the  whole  Church — to  correspond  with  foreign  Churches — suppress 
schisms — and  conduct  Missions  in  any  part — to  plant  churches, 
and  supply  vacancies — and  yet  to  deny  the  existence  of  this  body, 
for  at  least  forty-nine  weelcs-  in  every  year,  is  a  vagary  truly 
worthy  the  talents  and  skill  of  the  man  who  stands  foremost  in  the 
ranks  of  Inpepenuknt  Pp.ESByTERiANisM. 

If,  however,  it  be  not  true,  that  the  Presbyterian  Church  is,  by 
her  form  of  government  a  Missionary  Society,  then  it  follows  that 
she  is  not  a  Christian  Church,  and  no  one  is  safe  in  her  communion. 
I  have  shown  that  Christ  has  committed  the  management  of  Chris- 
tian Missions  to  his  Cliurch,  and  not  to  the  world.  Any  Society 
that  assumes  the  Christian  name,  and  yet  has  no  organization  for 
conducting  Christian  Missions,  gives  her  profession  the  lie.  Pi'ove 
to  me  that  the  Presbyterian  Church  is  not  a  Christian  Missionary 
Society,  and  unless  a  reform  can  soon  be  effected,  I  shall  leave  her 
communion. 

I  have,  sometimes,  hesitated,  when  approaching  this  subject.  I 
have  urged  myself  to  think  favourably. of  men  who  oppose  my 
views.  I  have  wronged  my  own  feelings  for  the  sake  of  peace. 
I  have  been  fearful  of  giving  an  unhallowed  touch  to  the  ark  of 
God.  But  when  I  see  in  the  clear  light  of  heaven,  that  Jesus 
Christ  hascommitted  the  cause  of  Christian  Missions  to  his  Church, 
and  to  no  other  Society,  I  know  I  am  in  the  path  of  duty,  when, 
with  all  my  powers  I  oppose  any  association  of  men  that  assumes 
the  right  of  conducting  Missions  merely  upon  the  platform  of  a 
civil  constitution.     And  here  I  shall  attempt  to  show, 

3d.  That  the  American  Home  Missionary  Society  is  not  an 
ecclesiastical,  but  a  c/y?'/ Institution. 

Ecclesiastical  means  belonging  to  the  Church — cmV  signifies 
belonging  to  any  person  in  the  commonwealth  or  body  politic. 

This  proposition  is  fully  proven  by  the  facts  disclosed  by  the 
Constitution  of  the  Society.  Any  person  with  one  cent  can  pur- 
chase membership.  With  thirty  dollars,  can  purchase  membership 
for  life.  The  payment  of  one  hundred  dollars  constitutes  any  one 
a  director  for  life.  The  members,  all  of  whom  may  be  worldly 
men,  elect  the  officers  and  managers.  The  Constitution  affords 
no  security  that  any  one  of  the  officers  or  any  member  of  the  Ex- 
ecutive Committee  shall  belong  to  any  church. 

This  may  be  an  xVmerican  Association,  but  it  certainly,  so  far  as 
its  Constitution  goes,  is  very  unlike  that  Society  to  which  the  Lord 
Jesus  Christ  has  committed  the  management  of  Christian  Missions. 

The  Corresponding  Secretary  of  this  American  Home  has  pub- 
lished that  she  consists  of  twenty  thousand  members.     These  are 


(  8  ) 

scattered  over  vast  regions  of  country,  and  supposing  them  all 
pious,  they  cannot  attend  the  annual  meetings  in  New-York,  and 
give  their  votes  at  the  elections.  Suppose  then,  that  as  many  of 
the  twenty  thousand  Infidels,  who  are  said  to  reside  in  that  city, 
as  might  be  sufficient  to  control  an  election,  should  purchase  mem- 
bership for  that  purpose — is  there  any  thing  to  prevent  them  from 
making  a  Board  of  their  own  stamp,  and  taking  the  control  of  the 
Society  into  their  own  hands?  Do  you  say  there  is  no  danger?  I 
say,  if  such  a  movement  be  practicable,  there  is  danger.  The  bare 
possibility  of  such  a  defeat  should  teach  the  friends  of  the  Ameri- 
can Home  that  she  is  built  upon  the  sand.  Will  you  reply,  that 
infidels  can  join  the  Church  in  order  to  effect  its  ruin?  Christ  has 
said  that  the  gates  of  hell  shall  not  prevail  against  it.  Can  infidels 
with  the  same  facility  reach  the  Assembly's  Board  of  Missions? 
To  change  this  Board,  they  must  not  only  join  the  Church,  but  be- 
come ordained  ministers  of  the  gospel,  and  then  be  appointed 
Commissioners  to  the  General  Assembly,  in  such  numbers  as  to 
make  a  majority.  How  widely  different  is  all  this  from  the  easy 
method  of  purchasing  a  vote  at  a  popular  election  by  the  payment 
of  a  mere  trifle. 

But  we  are  frequently  reminded  that  the  Bible,  Tract,  and 
Sabbath-School  Societies  are  voluntary  associations.  Yes,  these 
institutions  are  designedly  and  confessedly  of  a  civil  character. 
They  are  great  benevolent  societies,  that  may  be  carried  on  by 
■Christians  in  connection  with  the  men  of  the  world,  and  as  long  as 
they  are  well  managed,  the  Church  of  Christ  may  avail  herself  of 
their  auxiliary  operations  for  the  spread  of  the  gospel.  But  they 
are  not  essential  either  to  the  existence  or  character  of  the  Church. 
She  has  existed  without  them.  She  would  still  exist,  if  they 
were  all  blotted  out  from  under  heaven.  Not  so  with  Chris- 
tian Missions.  From  that  solemn  moment  when  Jesus  said,  "  go 
ye  into  all  the  world  and  preach  the  gospel  to  every  creature," 
the  Church  has  been  charged  with  the  business  of  sending  abroad 
the  messages  of  salvation  for  the  healing  of  the  nations.  It  is 
God's  appointed  method,  by  the  foolishness  of  preaching  to  save 
them  that  believe.  The  eunuch  had  the  scriptures,  but  the  preach- 
ing of  Philip  was  the  means  of  his  conversion.  The  prayers  and 
alms  of  Cornelius  went  up  as  a  memorial  before  God,  but  Peter 
must  go  and  tell  him  words  by  which  he  and  his  house  might  be 
saved.  Lydia  worshipped  God,  but  her  heart  was  opened  under 
the  preaching  of  Paul.  How  can  men  ''  believe  on  him  of  whom 
they  have  not  heard?"  "And  how  can  they  hear  without  a 
preacher?"  "And  how  can  they  preach  except  they  be  sent?" 
Are  they  to  be  sent  by  a  civil  society  or  by  the  church?  I  confi- 
dently answer  by  the  church,  or  they  are  not  sent  according  to 
the  rules  of  Christ's  kingdom,  which  is  not  of  this  world.  The 
path  of  duty  is  plain,  the  way  of  error  perplexing,  and  those  who 


(       0       ) 

ramble  usually  interfere  with  the  peace  and  injure  the  prosperiljr 
of  others.     This  leads  me  to  observe, 

IV.  That  the  American  Home  Missionary  Society,  by  interfer- 
ence and  importunity,  disturbs  the  peace  and  injures  the  prosperity 
of  the  Presbyterian  Church. 

On  this  subject  I  need  ask  but  a  few  questions.  Who  disturbed 
the  peace  of  the  General  Assembly  in  1828,  when  an  overture 
was  presented  for  re-organizing  the  Board  of  Missions?  Who 
disturbed  the  peace  of  the  Cincinnati  Presbytery,  when,  for  years, 
the  brethren  had  been  engaged,  without  an  instance  of  discord,  in 
promoting  revivals  of  religion?  Who  produced  the  evils  and  dis- 
tress depicted  in  tlie  following  language?  ''Theevilsof  the  separate 
operations"  [of  the  two  Boards]  "m  this  country,  are  increasing 
with  the  days,  weeks,  and  months  as  they  pass.  Churches  are  di- 
vided— sessions  are  divided — and  ministers  are  taking  different 
sides — there  is  much  heart-burning — many  suspicions  and  severe 
censures  felt  and  expressed  against  both  Boards."  These  are 
extracts  from  a  letter  addressed  to  the  committee  of  the  Cincinnati 
Presbytery,  by  the  Rev.  N.  H.  Hall,  Rev.  John  C.  Young,  and 
Rev.  V.  S.  Hinkley,  and  dated  at  Lexington,  Kentucky,  August 
22,  1830.  To  each  of  the  above  questions  I  answer  without  the 
fear  of  a  reasonable  contradiction,  that  the  interference  and  impor- 
tunity of  the  American  Home  Missionary  Society,  have  produced 
those  disturbances,  divisions,  heart-burnings  and  suspicions,  under 
which  the  Church  is  withering  and  groaning. 

These  things  have  not  been  done  in  a  corner.  Many  an  eye 
has  wept — many  a  heart  has  bled — and  I  have  no  doubt  but  the 
operations  so  productive  of  mischief,  stand  recorded  in  that  book, 
which,  in  the  great  day,  will  disclose  the  motives  of  those  who 
sow  the  seeds  of  discord  and  kindle  the  coals  of  strife  among 
brethren.  Disturb  the  peace  of  any  society,  and  you  injure  her 
prosperity.  But  you  injure  her  still  more,  if  you  succeed  in 
alienating  her  friends,  and  drawing  off  her  resources.  The  A.  H. 
M.  Society  boasts  of  having  drawn  under  her  influence  many 
churches,  together  with  whole  Presbyteries  and  Synods.  In 
justification  of  this,  it  is  said,  that  the  General  Assembly  have  left 
the  churches  to  their  own  deliberate  and  unbiassed  choice.  And 
what  is  the  deliberate  and  unbiassed  choice  of  a  sound  Presbyterian 
church?  To  go  with  a  society  which  rests  upon  a  civil  constitu- 
tion, and  assumes  an  independent  attitude,  or  stand  firm  and  faith- 
ful to  the  organization  of  the  Presbyterian  Church,  and  contribute 
to  the  funds  of  her  Board  of  Missions? 

Proofs  in  support  of  the  proposition  I  am  now  sustaining,  are 
multiplied  wherever  I  turn  my  eyes.  Families  are  divided, 
Churches  are  divided,  and  Ministers  who  once  laboured  together 
as  true  yoke-fellows,  now  shun  each  other's  society.  This  Ame- 
rican Home  is  to  Presbyterians,  what  Campbellism  is  to  the  Bap- 
tists. And  he  who  can  affirm  that  the  operations  of  this  Society 
have  not  disturbed  the  peace,  and  injured  the  prosperity  of  the 

2 


(  10         ) 

Presbyterian  Church,  may  as  easily  say  that  the  morning  was  never 
spread  upon  the  mountains — that  the  sun  never  shone  at  noon. 

It  is  time  to  close  with  a  few  remarks. 

I.  The  origin,  organization  and  operations  of  the  A.  H.  M.  S. 
prove  clearly  to  me,  that  the  overthrow  of  Presbyterianism  as  it 
now  exists,  is  a  leading  object  with  those  who  understand  the 
whole  scheme,  I  do  not  intimate  that  they  design  at  present  to 
change  the  name.  But  who  cares  for  a  mere  name?  The  Cum- 
berlands  have  the  name — the  English  Presbyterians  have  the 
name,  but  they  are  alike  destitute  of  the  orthodoxy  and  order  of 
real  Presbyterians.  Take  away  the  form  of  sound  words,  and  de- 
stroy the  missionary  character  of  the  Presbyterian  Church,  and 
she  is  not  worth  a  rush.  A  combination  of  facts  have  constrained 
me  to  express  my  opinions  frankly  and  freely  on  this  subject;  but 
I  desire  it  may  be  distinctly  understood,  that  I  impute  no  impro- 
per motives  to  any  man  who  really  holds  and  teaches  the  doctrines 
and  loves  the  order  of  the  Presbyterian  Church,  and  yet  may  have, 
for  a  time,  become  connected  with  the  American  Home.  But 
with  the  feelings  and  heart  of  a  brother,  and  to  some  of  them  a 
father,  I  beg  them  to  pause,  I  beseech  them  to  consider,  I  pray  them 
to  open  their  eyes  upon  facts,  if  they  cannot  yield  to  opinions.  The 
A.  H.  M.  Society  was  planned  in  the  city  of  Boston  by  our 
Congregational  brethren — at  their  request  the  United  Domestic 
Missionary  Society  in  the  city  of  New-York,  adopted  this  consti- 
tution and  became  the  American  Home.  I  believe  all  the  domes- 
tic missionary  societies  in  New-England,  became  merged  in,  or 
auxiliary  to  this  independent  institution.  This  was  perfectly 
natural,  and  if  they  had  gone  on  and  let  the  Presbyterian  Churches 
remain  in  an  undisturbed  connection  with  their  own  Board  of 
Missions,  I  should  have  had  no  right  to  complain.  But  from  the 
day  of  her  birth  to  the  present  hour,  her  agents  have  been  insidi- 
ously and  assiduously  working  upon  the  Ministers  and  members 
of  the  Presbyterian  Church.  They  have  visited  the  land  in  its 
length  and  breadth,  to  weaken  the  hands  of  the  General  Assem- 
bly's Board,  and  obtain  for  the  American  Home  the  patronage  of 
all  the  Churches.  Their  success  has  been  wonderful.  They  have 
drawn  off  whole  Presbyteries  and  Synods,  and  divided  and  distract- 
ed the  rest.  So  far  as  my  name  and  influence  could  operate,  they 
have  had  the  art,  for  a  time,  to  use  them  both  to  promote  their 
plans,  particularly  in  the  West. 

When  their  project  of  union  failed,  which  they  knew  could  not 
succeed  without  the  ruin  of  the  Presbyterian  Church,  apian  of  an 
Independent  Society  on  this  side  the  mountains  was  proposed.  In 
connection  with  these  things,  what  have  been  the  sentiments  ex- 
pressed by  Home-missionary  men?  "That  the  General  Assem- 
bly can  manage  no  missions  except  for  two  or  three  weeks  in  the 
year:" — "that  it  is  dangerous  for  the  Church  to  have  any  thing  to 
do  with  money  matters:" — "that  the  Board  of  Missions  passes 


(     11     ) 

over  the  heads  of  Presbyteries  and  Synods,  and  professes  respon- 
sibility to  the  General  Assembly  only,  while  the  Home  Board  is 
the  servant  of  all:" — "that  the  General  Assembly  makes  bad  ap- 
pointments:"— "that  there  is  an  aristocracy  in  the  General  Assem- 
bly that  must  come  down:"  that  the  Corresponding  Secretary  of  the 
Assembly's  Board, isa  bad  man,"&c.  &c.  To  prove  this  last  charge 
we  have  seen  about  twelve  columns  of  a  newspaper  closely  occu- 
pied. It  has  been  published  by  the  Corresponding  Secretary  of 
the  Central  Committee  of  Agency,  located  in  Cincinnati,  that  many 
of  the  patrons  of  the  A.  H.  M.  S.  "could  not  be  induced  to  con- 
tribute to  a  Board  connected  with  an  ecclesiastical  body,  as  the 
Board  of  Missions  is  with  the  General  Assembly."  Why  not? 
Plainly,  they  are  Independents.  The  Congregational  Churches 
have  no  standard  of  doctrines.  Every  man  preaches  what  he 
pleases,  from  Antinomianism  to  Universalism.  Hence,  we  are  not 
surprised  to  hear  warm  advocates  for  the  American  Home  advance 
such  sentiments  as  these.  "  Sin  must  have  had  a  holy  origin — God, 
as  the  first  cause  of  all  things,  must  have  been  its  author." 

"Disinterested  benevolence  leads  Christians  to  be  willing  to  be 
forever  miserable  for  the  glory  of  God." 

"  Neither  a  holy  nor  a  depraved  nature  is  possible  without  un- 
derstanding, conscience,  or  choice — they  go  astray  as  soon  as  they 
are  born — that  is,  in  early  life." 

"  Substitution  is  unjust,  and  imputation  unscriptural. "  "  Jesus 
Christ  died  as  much  for  one  man  as  another." 

But  we  are  both  surprised  and  grieved  when  we  hear  these 
preachers  call  themselves  Presbyterians.  Is  this  consistent  with 
Christian  candour?  Have  these  men  yet  to  learn  that  such  are  not 
the  doctrines  of  the  Presbyterian  Church? 

I  have  often  been  asked  "  can  it  be  possible  that  men  will  pro- 
fess to  be  Presbyterians,  and  yet  aim  to  subvert  her  faith  ?"  I 
have  always  answered,  yes.  I  could  mention  many  painful  in- 
stances, but  I  must  spare  myself  and  the  reader  the  anguish  of 
such  a  recital.  I  will,  however,  here  subjoin  some  extracts  from 
the  letter  of  a  respectable  clergyman  in  Indiana,  to  the  Corres- 
ponding Committee  of  the  Cincinnati  Presbytery  : 

"  In  my  neighbourhood,  those  who  reject  the  atonement  and 
penal  sufferings  of  Christ,  oppose  the  Assembly's  Board  and  sup- 
port the  A.  H.  M.  Society.  In  some  instances,  they  have  en- 
deavoured to  carry  away  our  congregations  to  Independency. 
The  Church  where  I  now  live  is  a  case  in  point.  Can  those 
Presbyterians  be  awake  who  are  aiding  this  work  of  schism?  A 
voluntary  association,  amenable  to  nobody,  and  yet  supported  by 
Presbyterians  in  preference  to  their  own  Board  of  Missions!  Is 
it  uncharitable  to  say  that  they  are  not  within  consitutional 
grounds  ?  If  the  American  Home  be  a  Presbyterian  institution, 
let  them  lay  down  their  independent  form  ^  and  become  auxiliary 
to  the  Assembly's  Board." 


(  12  ) 

That  there  are  many  excellent  men — sound  Presbyterians,  now 
under  the  influence  of  the  A.  H.  M.  S.  I  doubt  not — but  that 
they  will  long;  continue  her  patrons,  without  a  radical  change  in 
her  organization,  I  cannot  believe.  These  men  may  honestly 
ask,  "where  is  the  danger,  if  Home  Missionaries  consent  to  be 
ruled  by  our  Presbyteries  ?"  There,  my  brethren,  lies  the  very 
danger.  They  quietly  consent  to  be  under  the  control  of  the 
Presbyteries  till  they  can  rule  the  Presbyteries!  One  example 
of  this  kind  I  have  already  witnessed.  I  have  heard  of  others. 
Let  the  same  thing  take  place  throughout  our  land,  and  where  is 
the  Presbyterian  Church.  What  will  become  of  her  doctrines 
— her  orthodox  schools — her  discipline — her  testimony  against 
the  heresies  of  those  men  who  care  not  whether  the  sentiments 
they  advance  fall  above  or  below,  within  or  without  the  Confes- 
sion of  Faith  ?  Yes,  brethren,  there  lies  the  danger.  Home- 
missionary  men  consent  to  be  ruled  only  till  they  can  govern. 
And  then  every  Judicatory,  every  Institution,  and  all 
THE  funds  of  the  Presbyterian  Church,  will  be  com- 
pletely AND  ENTIRELY  UNDER  THE  CONTROL  OF  THE  A.   H.  M. 

Society.  And  if  her  career  be  not  arrested  by  the  ruthless  hand 
of  Infidelity,  which,  at  every  annual  meeting,  might  grasp  the 
whole  society;  as  likely  as  not,  the  next  set  of  professors  in  the 
Princeton  Theological  Seminary,  would  be  such  men  as  Doctors 
Taylor,  Fitch,  Murdock,  and  Emmons.  From  the  possibility 
of  such  a  calamity,  may  God  of  his  infinite  mercy  preserve  the 
Presbyterian  Church. 

II.  Those  who  resist  with  firmness  the  claims  of  the  American 
Home  are  called  unkind,  yea,  uncharitable.  Charity!  what  is 
charity!  No  word  seems  less  vmderstood — none  more  grossly 
misapplied.  With  errorists  and  schismatics,  of  every  name,  it 
is  a  current  term.  With  them,  it  means,  alms-giving,  Christian 
forbearance,  a  good  opinion  of  bad  men,  thinking  one  man's  be- 
lief as  good  as  another!  But  what  does  it  mean  in  the  Bible? 
Love.  Charity  manifests  itself  in  strong  and  well-directed  pa- 
rental affection.  "  He  that  spareth  the  rod  hateth  his  son,  but 
he  that  loveth  (hath  charity  for)  him,  chasteneth  him  betimes." 
Charity  manifests  itself  in  neighbourly  kindness  :  "Thoushalt 
not  hate  thy  neighbour  in  thy  heart,  but  thou  shalt  in  any  wise 
rebuke  him,  and  not  suffer  sin  upon  him."  Charity  is  manifested 
by  God's  correction.  "  As  many  as  I  love,  I  rebuke  and  chasten." 
The  bright  and  pure  flame  of  charity  glowed  in  the  bosom  of 
Paul  when  he  withstood  Peter  to  the  face,  because  he  was  to  be 
blamed.  Charity  is  found  where  there  is  respectful  and  affection- 
ate submission  to  censure.  "Let  the  righteous  smite  me,  it  shall 
be  a  kindness."  I  hope  the  Bible  meaning  of  charity  will  be  ac- 
cepted, at  least  so  far  as  to  lesson  the  cry  of  uncharitableness 
against  those  who,  from  a  principle  of  love  to  God  and  love  to 
man,  feel  themselves  bound  to  oppose  the  progress  of  error.     I 


(  13  ) 

plead  for  this,  only  where  lawful  means  are  used,  and  a  Christian 
spirit  manifested.  There  may  be  great  zeal  where  there  is  no 
charity.  This  is  often  manifested  by  intermeddling  with  the 
affairs  of  others,  so  as  to  produce  "  debates,  wrath,  strife,  here- 
sies." But  when  a  deep  sense  of  the  evil  of  departing  from  the 
faith,  and  the  danger  of  corrupt  doctrine  infecting  the  whole 
lump,  induces  any  to  stand  up  for  what  they  believe  to  be  truth 
and  order,  to  oppose  the  introduction  of  erroneous  teachers,  or 
to  expel  those  who  have  crept  in  unawares,  call  them  unreason- 
able if  you  please,  and  point  out  their  mistakes  if  you  can,  but 
do  not  abuse  and  vilify  them  as  uncharitable. 

III.  Those  who  will  not  go  with  the  A.  H.  M-  S.  are  already 
pointed  at  as  enemies  to  revivals  of  religion. 

This  is  characteristic  of  innovation.  It  stands  recorded  in  a 
very  popular  work,  that  they  who  opposed  the  errors  and  disor- 
ders of  the  Cumberland  Presbyterians,  were  enemies  to  revivals 
of  religion.  And  no  doubt  it  remains  in  the  traditions  of  the 
New  Lights  of  the  West,  that  those  who  pronounced  on  them 
the  sentence  of  suspension,  as  well  as  those  who  wrote  and 
preached  against  their  errors  and  extravagancies,  were  enemies 
to  revivals  of  religion.  And  now,  that  perhaps,  it  may  answer 
the  purposes  of  the  A.  H.  M.  S.  they  point  at  those  who  stand  in 
the  way  of  her  operations,  as  "enemies  to  revivals  of  religion." 
This  may  ensnare  the  ignorant,  and  start  the  wavering  into  a 
course  of  wandering,  but  it  can  never  move  the  intelligent  Chris- 
tian from  the  path  of  dut3^ 

IV.  If  the  subject  was  not  too  serious,  I  should  be  not  a  little 
amused  with  the  dexterity  of  the  Home  Missionary-men,  in  their 
attempts  to  throw  all  the  blame  of  what  they  call  the  "  evils  of 
separate  action,"  on  the  General  Assembly's  Board.  As  if,  for 
example,  I  have  a  plan  of  domestic  economy  with  which  I  am 
much  pleased,  but  A,  B  and  C,  without  my  knowledge  or  con- 
sent, voluntarily  agree  to  interfere  with  it — they  draw  up  articles 
of  association — profess  to  have  the  same  object  in  view — artfully 
draw  off  some  of  my  children — get  possession  of  my  funds — in- 
terfere with  all  my  arrangements — propose  a  union  which  they 
know  from  principle  I  am  bound  to  reject,  and  then  turn  round 
and  say,  "you  arc  the  cause  of  all  this  disturbance.  We  do  most 
sincerely  regret  that  an  effort  for  union  has  failed.  As  the  matter 
now  stands,  we  have  no  alternative  but  to  abandon  our  object,  or 
to  pursue  it  amidst  the  evils  of  separate  action.  We  must  go  for- 
ward, still  hoping  you  will  see  the  importance  of  united  effort." 

This,  no  doubt,  is  thought  to  be  a  successful  method  of  casting 
the  blame  and  odium  of  existing  evils,  on  those  whose  peace  and 
prosperity  they  have  so  much  injured.  But  what  must  be  the 
reflections  and  feelings  of  men,  in  a  dying  hour,  who  can  thus 
increase  the  anguish  of  a  Christian  Church,  bleeding  already  at 
every  pore,  from  wounds  inflicted  by  their  own  hands  ?    The  in- 


(  14  ) 

consistencies,  also,  to  which  Home  Missionary-men  are  driven, 
would  be  amusing,  if  they  were  not  so  dreadfully  distressing. 
"The  evils  of  separate  action"  were  urged  by  them,  as  a  strong 
and  almost  irresistible  plea  for  union,  at  least  in  the  West.  By 
the  pastors  of  the  Presbyterian  churches  in  Lexington,  Kentucky, 
calling  themselves,  officially,  the  Moderators  of  their  respective 
sessions — and  by  the  Rev.  Editor  of  the  Western  Luminary,  it 
was  certified  to  the  Committee  of  the  Cincinnati  Presbytery,  that 
among  "  the  evils  of  separate  action"  were,  divisions  of  churches, 
divisio7is  of  sessions,  disaffection  among  ministers,  talk  of 
dividing  the  Presbyterian  Church,  much  heart-burning,  many 
suspicions,  and  severe  censures  felt  and  expressed  against  both 
Boards.  Yet,  when  it  was  demonstrated,  that  these  and  other 
evils  were  produced  by  the  interference  of  the  A.  H.  M.  S.  with 
the  affairs  of  the  Presbyterian  Church,  the  pastor  of  the  First 
Church  in  Lexington  was  induced  to  write  and  request  the  pub- 
lication of  a  letter  in  which  he  denies  the  existence  of  those 
evils  there,  and  affirms  that  the  division  of  the  session  is  without 
hostile  feelings — that  some  prefer  one  society  and  some  another, 
but  there  is  no  war — and  that  the  spirit  of  union  in  the  very  or- 
ganization of  the  A.  H.  M.  S.  is  just  suited  to  the  approaching 
glorious  state  of  the  Church — the  introduction  of  the  millenium, 
— thus  contradicting  himself,  denying  the  truth  of  what  his  reve- 
rend brethren  had  certified  with  him  in  a  joint  letter,  and  over- 
turning the  strong  argument  which  he  had  previously  urged  in 
favour  of  a  union  of  the  two  Boards.  I  have  no  language  to  ex- 
press my  grief.  Nor  would  I  stand  in  the  condition  of  those 
who  have  brought  into  the  Presbyterian  Church  these  distresses, 
for  ''all  the  kingdoms  of  the  world,  and  the  glory  of  them."  In 
the  presence  of  God,  I  feel  that  I  have  no  interest  in  error.  I  see 
the  path  of  duty  to  be  plain,  that  of  error  to  be  perplexing.  If 
the  Presbyterian  Church  stand  in  the  way  of  the  conversion  of 
the  world — if  she  be  one  of  those  evils  that  must  be  swept  away, 
in  cleansing  the  sanctuary — if  her  doctrines  must  be  blotted  out 
to  introduce  the  millenium — then  I  shall  consider  that  man  my 
best  friend  who  shall  convince  me  of  these  things,  and  permit 
me  to  assist  in  overturning  an  injurious  system;  but  until  I  am 
fairly  and  fully  convinced,  I  cannot  bear  the  thought  of  seeing 
her  doctrines  swept  away  by  the  hands  of  stratagem,  and  her  mis- 
sionary character  swallowed  up  by  a  heterogeneous  institution 
founded  upon  a  civil  constitution.  May  the  Lord  afford  the  friends 
of  Zion  wisdom,  grace  and  strength,  to  resist  with  meekness  and 
firmness  the  claims  and  influence  of  this  unecclesiastical  association. 
V.  I  greatly  rejoice  that  the  Presbyterian  Church  has  neither 
been  last  nor  least  in  promoting  the  benevolent  operations  of  the 
present  day.  I  rejoice  that  she  has  not  meddled  with  the  affairs 
of  others.  When  she  has  opposed  vice,  or  borne  testimony  against 
dangerous  errors,  she  has  been  frank,  open,  fearless. 


(  15  ) 

Her  true  sons  never  assumed  the  name  or  professed  the  faith 
of  another  denomination,  in  order  to  propagate  their  own  tenets. 
No  worthy  institution  has  ever  asked  in  vain  for  Presbyterian 
patronage.  I  greatly  rejoice  that  by  her  form  of  government  she 
is  a  Missionary  Society — that  the  General  Assembly  has  power 
to  send  Missionaries  to  '■'■any  jjluce,^^  known  (o  be  destitute  of 
the  means  of  grace.  But  I  mourn,  yes,  m)^  "inmost  spirit  mourns;" 
that  she  has  given  up  her  Foreign  Missions  into  the  hands  of  others. 
Our  Methodist,  Baptist,  Episcopalian,  Congregational  and  Mora- 
vian friends,  are  all  engaged  in  conducting  Foreign  Missions. — 
This  is  highly  commendable,  and  I  wish  them  great  success  in 
evangelizing  the  world.  But  what  arc  Presbyterians  doing?  They 
are  attending  the  monthly  concert  of  prayer,  and  giving  thousands 
of  dollars  annually,  for  the  support  of  Foreign  Alissions;  and  yet, 
alas!  have  not  one  Missionary  station,  I  believe,  in  heathen  lands! 
If  God  were  to  judge  societies  in  a  coming  world  as  individuals, 
the  Presbyterian  Church,  on  this  subject,  would  be  speechless. 
But  having  given  up  the  Foreign  Missions  in  1826,  let  her  never, 
no  never,  yield  her  domestic  Missions  into  other  hands,  but  double 
her  diligence  in  conveying  the  means  of  salvation  through  the 
length  and  breadth  of  the  whole  land.  Would  to  God  that  the 
Presbyterian  Church,  with  her  170,000  communicants,  would 
rise  as  with  the  heart  of  one  man,  and  send  her  form  of  sound 
words  and  wholesome  discipline  to  every  kindred,  tribe  and 
tongue,  under  the  whole  heaven. 

VI.  If,  after  all  the  evils,  produced  in  the  Presbyterian  Church, 
by  the  American  Home  Missionary  Society,  her  friends  now 
plead  for  silence,  forbearance,  and  brotherly  kindness,  let  them  at 
the  next  anniversary,  form  a  constitution  within  ecclesiastical 
limits,  place  the  Society  within  the  pale  and  under  the  control  of 
some  branch  of  the  Church  of  Christ — and  then  conduct  their  bu- 
siness without  interrupting  the  peace  and  prosperity  of  others,  and 
all  will  be  well.  We  can  then  pray  for  her  success,  and  if  she 
need  our  assistance,  she  shall  not  ask  it  in  vain.  Or,  if  it  be  true, 
as  some  say,  that  the  A.  H.  M.  Society  is  a  Presbyterian  institu- 
tion— -that  she  has  the  same  objects  in  view  with  the  General  Afi- 
sembly's  Board,  and  that  three  fourths  of  her  funds  are  derived 
from  Presbyterians,  let  her  independent  character  be  laid  aside — 
let  her  become  auxiliary  to  the  Assembly's  Board,  and  afford  se- 
curity for  orthodoxy  and  order,  and  all  will  be  well.  But  if  her 
professedly  Presbyterian  advocates  will  consent  to  neither  of  these 
reasonable  proposals,  they  must  not  complain,  if  true  Presbyterians 
treat  them  as  schismatics. 

VH.  I  am  sensible  there  is  nothing  that  I  can  say,  however  true 
or  laudable,  but  can  be  made  the  subject  of  animadversion.  In 
addition  to  many  other  things,  I  expect  to  hear  that  the  A.  H. 
M.  Society  was  planned  by  the  greatest  and  best  men  in  New- 
England.     I  would  not,   for  the  world,  call  in  question  the  mo^ 


(16  ) 

tives  of  these  distinguished  men,  without  the  most  satisfactory 
evidence.  That  Doctors  Porter,  Edwards,  Taylor,  Woods,  and 
others,  should  honestly  desire  to  spread  New-England  theology, 
(if  any  man  can  tell  what  it  is,)  through  the  whole  earth,  is  per- 
fectly natural  and  to  be  expected.  If  they  made  no  efforts  to  do 
so,-considering  their  views  and  profession,  they  would  be  chargea- 
ble with  criminal  negligence.  But  that  men  will  profess  to  be 
Presbyterians,  in  order  to  do  the  same  thing,  is  quite  another 
matter.  But  I  shall  also  hear  that  Doctors  Alexander  and  Miller 
wrote  in  favour  of  the  organization  of  the  A.  H.  M.  Society — that 
Doctor  Bly  the  made,  and  Doctor  Richards  seconded  the  motion  for 
the  adoption  of  the  constitution.  Among  such  men  as  these  I  can 
say  what  I  feel,  that  on  many  subjects  I  ought  to  take  my  station 
as  a  learner.  But  on  the  subject  before  me,  I  clearly  see  that  it 
only  requires  common  sense,  common  piety,  and  a  common  ac- 
quaintance with  our  common  version  of  the  Bible  to  believe  and 
practice  hgreeabl}^  to  our  Confession  of  Faith. 

That  the  distinguished  men  in  New-England  whose  talents  and 
motives  are  out  of  dispute  at  present,  exerted  an  influence  over 
the  U.  D.  M.  Society  in  New- York — that  the  circular  of  the  Exe- 
cutive Committee  of  that  Society,  drew  together  a  large  number 
of  the  friends  of  Missions,  and  that  some  of  the  ablest  and  best 
Presbyterians  in  the  land,  without  scanning  the  design,  or  foresee- 
ing the  results,  became  prominent  in  the  organization  of  the  A. 
H.  M.  Society,  are  facts  which  can  all  be  told  without  impeach- 
ing the  motives  of  any  man.  But  that  Presbyterians,  after  what 
has  transpired,  should  still  continue  their  patronage  to  that  Board 
in  preference  to  their  own,  is  a  matter  of  surprise  and  grief,  and 
certainly  sufficient  to  place  any  man,  let  his  talents  and  apparent 
piety  be  what  they  may,  under  strong  suspicion  of  unfaithfulness 
to  that  branch  of  the  Church  of  Christ,  of  which  he  professes  him- 
self to  be  a  member.  After  much  deliberation,  I  have  made  this 
attempt,  feeble  and  ill-judged  as  it  maybe  thought  by  some,  to  re- 
store purity,  peace  and  order  to  the  Presbyterian  Church.  I  am 
not  conscious  of  any  unsuitable  feeling  towards  any  of  my  breth- 
ren. I  shall  cheerfully  and  publicly  acknowledge  when  I  see 
myself  in  error.  If  the  doctrines  and  discipline  of  the  Pres- 
byterian church  are  not  agreeable  to  the  Word  of  God,  I  know 
they  must  come  to  nought.  Believing,  as  I  firmly  do,  that  this 
Church  is  the  soundest  branch  of  the  True  Vine,  on  earth,  my 
destinies  must  be  connected  with  hers,  unless  I  can  see  otherwise 
than  I  now  do,  and  if  I  perish,  with  the  faith  and  practice  re- 
commended in  her  standards — I  perish. 


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